Ayub 33:32-33

33:32 If you have any words, ¹  reply to me;

speak, for I want to justify you. ² 

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Ayub 32:1

V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech ³ 

32:1 So these three men refused to answer ⁴  Job further, because he was righteous in his ⁵  own eyes.

Ayub 32:12

32:12 Now I was paying you close attention, ⁶ 

yet ⁷  there was no one proving Job wrong, ⁸ 

not one of you was answering his statements!

[33:32]  ¹ tn Heb “if there are words.”

[33:32]  ² tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

[32:1]  ³ sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10) – both perhaps implying divine approval of his behavior and words.

[32:1]  ⁴ tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).

[32:1]  ⁵ tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.

[32:12]  ⁶ tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”

[32:12]  ⁷ tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.

[32:12]  ⁸ tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize – but could not prove Job wrong.